楞伽阿跋多羅寶經 卷一 · 自心現量·頓漸·緣起妄想
夜裡的戲棚上，幻師依著幾根草木、幾片瓦石，變出滿臺的人物：有笑有哭，有來有去，看得台下入了神。可你若上去捏一把，什麼也沒有——那些人，哪裡也不是來，就是這幾根草木，被一雙手一動，自己幻的。
我們眼前的世界，也是這樣一臺幻戲。你認作實實在在「有」的，你判作明明白白「無」的，經說：兔子有沒有角，牛角剖到微塵有沒有一個實在的「角」——你尋來尋去，有也了不可得，無也了不可得。原來那「有」「無」，都不是東西自己帶來的，是你的心，拿這個比那個，當下相待安立的一個影子。
所以佛只教一件事：一切唯自心現。想看清它，先離群俗、離昏睡，初夜中夜後夜，常自覺照——把「境在心外」這個天大的錯覺，一層一層剝下來。
剝它，急不得。菴羅果漸熟、陶器漸成、大地漸生萬物——無始的妄習，只能一節一節地淨。可佛那一邊的照用，卻像明鏡臨萬象、像日月當空，一時圓現，不勞次第。漸就眾生的位，頓就佛地的手眼，兩不相礙。
且入此段，看那滿臺你認作實有的人物，究竟是哪雙手、依哪幾根草木，幻出來的。
On the stage by night, the conjurer relies on a few sticks of grass and wood, a few shards of tile and stone, and conjures a whole stage full of people: some laughing, some weeping, some coming, some going, and the crowd below looks on, lost in it. Yet go up and grasp at one of them, and there is nothing there at all — those people came from nowhere, they are just these few sticks of grass and wood, conjured of themselves the instant a pair of hands is set to work.
The world before our eyes is likewise such a stage of conjuring. What you take to be solidly, really "existent," what you judge to be plainly, clearly "non-existent" — the scripture says: whether the hare has horns, whether the ox-horn split down to motes of dust holds a single real "horn" — search it up and down, and existence is utterly ungraspable, non-existence utterly ungraspable. It turns out that "existence" and "non-existence" are not brought by the thing itself; they are a shadow set up by your mind, in that very moment, of mutual dependence, taking this to measure that.
So the Buddha teaches one thing only: all is only one's own mind's manifestation. To see it clearly, first keep far from the crowd and the mundane, far from torpor and sleep; in the first watch, the middle watch, the last watch, ever awaken of yourself — and peel away, layer by layer, this heaven-wide illusion that "the object stands outside the mind."
To peel it, one must not be hasty. The āmra-fruit ripens gradually, the clay vessel is completed gradually, the great earth brings forth the myriad things gradually — the beginningless false habit can be purified only joint by joint. Yet the shining use on the buddha's side is like a bright mirror facing the myriad images, like sun and moon in mid-sky, fulfilled all at once and needing no due sequence. The gradual belongs to the station of sentient beings, the sudden to the hands of the buddha-ground; the two do not obstruct each other.
Now enter this passage, and look: that whole stage full of people you take to be really existent — by which pair of hands, upon which few sticks of grass and wood, are they, after all, conjured out?
T16n0670 逐字節錄〔起 T16 0485a10〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
「
〔T16 0485a10〕
復次，大慧！若菩薩摩訶薩欲知自心現量、攝受及攝受者妄想境界，當離群聚習俗睡眠，初中後夜常自覺悟修行方便；當離惡見經論言說，及諸聲聞緣覺乘相；當通達自心現妄想之相。 「
〔T16 0485a14〕
復次，大慧！菩薩摩訶薩建立智慧相住已，於上聖智三相，當勤修學。何等為聖智三相當勤修學？所謂：無所有相、一切諸佛自願處相、自覺聖智究竟之相。修行得此已，能捨跛驢心慧智相，得最勝子第八之地，則於彼上三相修生。大慧！無所有相者，謂聲聞、緣覺及外道相，彼修習生。大慧！自願處相者，謂諸先佛自願處修生。大慧！自覺聖智究竟相者，一切法相無所計著，得如幻三昧身，諸佛地處進趣行生。大慧！是名聖智三相。若成就此聖智三相者，能到自覺聖智境界。是故，大慧！聖智三相，當勤修學。」 爾時大慧菩薩摩訶薩知大菩薩眾心之所念，名聖智事分別自性經，承一切佛威神之力而白佛言：「世尊！唯願為說聖智事分別自性經，百八句分別所依。如來、應供、等正覺，依此分別說菩薩摩訶薩入自相、共相、妄想自性。以分別說妄想自性故，則能善知周遍觀察人法無我，淨除妄想，照明諸地，超越一切聲聞、緣覺及諸外道諸禪定樂，觀察如來不可思議所行境界，畢定捨離五法自性。諸佛如來法身智慧，善自莊嚴，超幻境界，昇一切佛剎、兜率天宮乃至色究竟天宮，逮得如來常住法身。」 佛告大慧：「有一種外道，作無所有妄想計著。覺知因盡，兔無角想。如兔無角，一切法亦復如是。大慧！復有餘外道見種、求那、極微、陀羅驃形處橫法，各各差別。見已計著無兔角橫法，作牛有角想。大慧！彼墮二見，不解心量，自心境界妄想增長身受用，建立妄想限量。大慧！一切法性亦復如是，離有無，不應作想。大慧！若復離有無而作兔無角想，是名邪想。彼因待觀，故兔無角，不應作想，乃至微塵分別事性，悉不可得。大慧！聖境界離，不應作牛有角想。」爾時，大慧菩薩摩訶薩白佛言：「世尊！得無妄想者，見不生想已，隨比思量觀察不生妄想，言無耶？」 佛告大慧：「非觀察不生妄想言無。所以者何？妄想者，因彼生故，依彼角生妄想。以依角生妄想，是故言依因，故離異不異，故非觀察不生妄想言無角。大慧！若復妄想異角者，則不因角生；若不異者，則因彼故。乃至微塵分析推求，悉不可得，不異角故。彼亦非性，二俱無性者，何法何故而言無耶？大慧！若無故無角，觀有故言兔無角者，不應作想。大慧！不正因故而說有無，二俱不成。大慧！復有餘外道見，計著色空事形處橫法，不能善知虛空分齊，言色離虛空，起分齊見妄想。大慧！虛空是色，隨入色種。大慧！色是虛空持所持處所建立，性色空事，分別當知。大慧！四大種生時，自相各別，亦不住虛空，非彼無虛空。如是，大慧！觀牛有角，故兔無角。大慧！又牛角者，析為微塵，又分別微塵，剎那不住，彼何所觀故而言無耶？若言觀餘物者，彼法亦然。」
〔T16 0485c11〕
爾時世尊告大慧菩薩摩訶薩言：「當離兔角牛角，虛空形色，異見妄想。汝等諸菩薩摩訶薩，當思惟自心現妄想，隨入為一切剎土最勝子，以自心現方便而教授之。」
爾時世尊欲重宣此義，而說偈言：
「色等及心無，色等長養心，
身受用安立，識藏現眾生。
心意及與識，自性法有五，
無我二種淨，廣說者所說。
長短有無等，展轉互相生，
以無故成有，以有故成無。
微塵分別事，不起色妄想，
心量安立處，惡見所不樂。
覺想非境界，聲聞亦復然，
救世之所說，自覺之境界。」
爾時大慧菩薩為淨自心現流故，復請如來，白佛言：「世尊！云何淨除一切眾生自心現流？為頓為漸耶？」
佛告大慧：「漸淨非頓。如菴羅果，漸熟非頓；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如陶家造作諸器，漸成非頓；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如大地漸生萬物，非頓生也；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如人學音樂書畫種種伎術，漸成非頓；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如明鏡，頓現一切無相色像；如來淨除一切眾生自心現流，亦復如是，頓現無相、無有所有清淨境界。如日月輪，頓照顯示一切色像；如來為離自心現習氣過患眾生，亦復如是，頓為顯示不思議智最勝境界。譬如藏識，頓分別知自心現及身安立受用境界；彼諸依佛，亦復如是，。頓熟眾生所處境界，以修行者安處於彼色究竟天。譬如法佛所作依佛，光明照曜。自覺聖趣，亦復如是，彼於法相有性無性惡見妄想，照令除滅。大慧！法依佛，說一切法，入自相共相自心現習氣因，相續妄想自性計著因，種種無實幻，種種計著，不可得。
「
〔T16 0486a20〕
復次，大慧！計著緣起自性，生妄想自性相。大慧！如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實。如是，大慧！依緣起自性，起妄想自性。種種妄想心，種種想行事妄想相，計著習氣妄想。大慧！是為妄想自性相生。大慧！是名依佛說法。大慧！法佛者，離心自性相，自覺聖所緣境界，建立施作。大慧！化佛者，說施、戒、忍、精進、禪定，及心智慧。離陰界入，解脫識相分別。觀察建立，超外道見，無色見。大慧！又法佛者，離攀緣，所緣離，一切所作根量相滅，非諸凡夫、聲聞、緣覺、外道計著我相所著境界，自覺聖究竟差別相建立。是故，大慧！自覺聖差別相，當勤修學，自心現見，應當除滅。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本分名相（自心現量、攝受、聖智三相、無所有相、自願處相、自覺聖智究竟相、跛驢心慧智相、最勝子第八之地、如幻三昧、五法自性、人法無我、自心現流、緣起自性、妄想自性、藏識、依佛、法佛、化佛、如來常住法身）一仍其舊。
離群俗·離惡見·通達自心現妄想
再者，大慧！菩薩摩訶薩若想了知自心現量、以及攝受和攝受者所成的妄想境界，就當遠離群聚、遠離習俗、遠離睡眠，在初夜、中夜、後夜裡常常自己覺悟、修行方便；當遠離惡見的經論言說，以及那聲聞乘、緣覺乘之相；當通達自心所現妄想的相貌。
聖智三相·當勤修學
再者，大慧！菩薩摩訶薩把智慧之相建立起來、安住已定之後，對於更上一層的聖智三相，就當勤加修學。哪些是所當勤修的聖智三相呢？就是所謂：無所有相、一切諸佛自願處相、自覺聖智究竟之相。修行證得了這三相之後，就能捨掉那跛驢一般的心慧智相，證得最勝子的第八之地，於是在那上面三相便修習而生起。大慧！所謂無所有相，是說聲聞、緣覺以及外道之相，那三相由觀察此而修習生起。大慧！所謂自願處相，是說諸位在先之佛所發自願之處，那三相由修習此而生起。大慧！所謂自覺聖智究竟相，是對一切法相都不再計度執著，證得如幻三昧之身，向諸佛地之處進趣而修行生起。大慧！這就叫作聖智三相。若能成就這聖智三相，便能到達自覺聖智的境界。所以，大慧！這聖智三相，就當勤加修學。」
那時，大慧菩薩摩訶薩知道諸大菩薩眾心中之所繫念——那名為「聖智事分別自性經」的法義——便承著一切佛的威神之力，而對佛說：「世尊！唯願為我等宣說『聖智事分別自性經』，也就是那百八句所分別的所依。如來、應供、等正覺依著這分別，宣說菩薩摩訶薩契入自相、共相、以及妄想自性。由於這樣分別宣說妄想自性之故，便能善知、周遍觀察人無我與法無我，淨除妄想，照明諸地，超越一切聲聞、緣覺以及諸外道的種種禪定之樂，觀察如來那不可思議的所行境界，畢竟決定捨離五法自性。諸佛如來的法身智慧，善能自行莊嚴，超越幻化的境界，昇入一切佛剎、兜率天宮乃至色究竟天宮，逮得如來常住的法身。」
佛告訴大慧：「有一類外道，作『無所有』的妄想而計著。他們由覺知『因』已滅盡，便生起『兔無角』之想。他們想：正如兔子沒有角，一切法也都是這樣（一概無有）。大慧！又另有一類外道，見到那『種、求那、極微、陀羅驃』等等形處相礙之法，各各有差別；見了以後，計著那『兔無角』的相礙之法，反過來作起『牛有角』之想。大慧！這兩類都墮在兩邊的見上，不解唯是心量，於自心境界的妄想中增長身受用，建立起妄想的限量。大慧！一切法的體性也正是這樣，遠離『有』與『無』，不應在上面作想。大慧！若又離開『有、無』而去作『兔無角』之想，這就叫作邪想。他們是因『相待而觀』之故，才說兔無角，其實連這也不應作想；乃至用微塵去分別事物之性，都了不可得。大慧！聖者的境界是遠離這些的，也不應作『牛有角』之想。」
那時，大慧菩薩摩訶薩對佛說：「世尊！那證得『無妄想』的人，是不是見到『不生』之想以後，隨即以比量思量觀察『不生』的妄想，就說是『無』呢？」
佛告訴大慧：「並不是觀察『不生』的妄想就說是『無』。為什麼呢？因為所謂妄想，是依那個而生起的——依著『角』而生起妄想。正因為依著『角』而生起妄想，所以說它是『依因』而有；因此離不開『異、不異』——所以不是觀察『不生』的妄想就說『無角』。大慧！若那妄想與『角』是異的，就不會因『角』而生；若是不異的，就正是因那『角』之故而有。乃至以微塵去分析推求，都了不可得，就因為它與『角』不異之故。而那『角』本身也非有實性，二者都沒有實性，那麼是憑哪一法、憑什麼緣故而說『無』呢？大慧！若因為『無』所以說『無角』，又因為觀『有』所以說『兔無角』，這都不應作想。大慧！用不正確的因而說『有、無』，兩邊都不能成立。大慧！又另有一類外道見，計著那『色、空、事、形處』等相礙之法，不能善知虛空的分際，就說『色離於虛空』，起了『分際』的見與妄想。大慧！虛空正是色，它隨即攝入於色種之中。大慧！色是虛空所持、與能持之處，是在色空之事上所建立的；色與空之事的體性，應當這樣分別了知。大慧！四大種生起的時候，各自的相各各有別，也並不住在虛空裡，然而也不是離了它們別有虛空。像這樣，大慧！是因觀『牛有角』之故，才說『兔無角』。大慧！又那牛角，若把它剖析成微塵，再分別那微塵，剎那剎那都不停住，那麼你是憑觀著什麼而說它『無』呢？若說是觀著別的物，那別的物之法也同樣是這樣（了不可得）。」
離異見妄想·重宣偈頌·頓漸諸喻·依佛法佛
那時，世尊告訴大慧菩薩摩訶薩說：「你們應當遠離那『兔角、牛角、虛空、形色』等等異見妄想。你們諸位菩薩摩訶薩，應當思惟自心所現的妄想，隨即入於一切剎土去作最勝之子，以『自心所現』的方便去教授眾生。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
色等以及心，其實都無有，色等長養著心，
身受用得以安立，識藏現起眾生。
心、意以及識，連同自性、法，共有五種，
二種無我而得清淨，這是廣說之人所說。
長與短、有與無等等，展轉互相而生，
因『無』之故成其『有』，因『有』之故成其『無』。
以微塵去分別事物，便不起色的妄想，
那心量所安立之處，是惡見之人所不喜樂的。
覺想並非那境界，聲聞也同樣如此，
唯有救世之佛所說的，才是自覺之境界。
那時，大慧菩薩為了淨除自心現流之故，又請問如來，對佛說：「世尊！要怎樣淨除一切眾生的自心現流呢？是頓、是漸呢？」
佛告訴大慧：「是漸淨而非頓。就如同菴羅果，是漸漸成熟而非一時頓熟；如來淨除一切眾生的自心現流，也正是這樣，是漸淨而非頓。譬如陶匠造作種種器皿，是漸漸做成而非一時頓成；如來淨除一切眾生的自心現流，也正是這樣，是漸淨而非頓。譬如大地漸漸生出萬物，並不是一時頓生的；如來淨除一切眾生的自心現流，也正是這樣，是漸淨而非頓。譬如人學音樂、書畫種種伎術，是漸漸學成而非一時頓成；如來淨除一切眾生的自心現流，也正是這樣，是漸淨而非頓。譬如明鏡，一時頓現一切無相的色像；如來淨除一切眾生的自心現流，也正是這樣，一時頓現那無相、無有所有的清淨境界。就如日輪、月輪，一時頓照顯示一切色像；如來為了那要遠離自心所現習氣過患的眾生，也正是這樣，一時頓為顯示那不思議智的最勝境界。譬如藏識，一時頓然分別了知自心所現、以及身之安立與受用的境界；那諸位依佛，也正是這樣，一時頓然成熟眾生所處的境界，使那修行的人安處在色究竟天。譬如法佛所化作的依佛，光明照曜；自覺聖趣也正是這樣，它對那『法相有性、無性』的惡見妄想，一照便令除滅。大慧！法依佛宣說一切法，說它們入於自相、共相之自心現習氣之因，說它們是相續妄想自性的計著之因，說它們是種種無實之幻，種種計著皆不可得。
計著緣起自性·起妄想自性·幻師喻·三佛差別
再者，大慧！由計著緣起自性，便生起妄想自性之相。大慧！就如那巧妙的幻師，依著草木瓦石作出種種幻相，變現出一切眾生若干形色，也起種種妄想；但那些妄想其實都沒有真實。像這樣，大慧！依著緣起自性，便起妄想自性；起種種妄想之心、種種想行事的妄想之相，計著而成習氣妄想。大慧！這就是妄想自性之相的生起。大慧！這就叫作依佛所說之法。大慧！所謂法佛，是遠離心的自性之相，安住於自覺聖者所緣的境界，建立、施作一切。大慧！所謂化佛，是宣說布施、持戒、忍辱、精進、禪定，以及心與智慧；令眾生遠離陰、界、入，解脫那對識相的分別；觀察而建立，超過外道之見與無色界之見。大慧！又所謂法佛，是遠離攀緣，能緣、所緣俱離，一切所作、根量之相皆滅，不是那諸凡夫、聲聞、緣覺、外道所計著的『我相』所執著的境界，而是自覺聖智究竟差別之相所建立的。所以，大慧！這自覺聖智的差別之相，就當勤加修學；那自心所現之見，就應當除滅。
Technical terms of this division (the perception of one's own mind's manifestation, the grasped, the three marks of noble wisdom, the mark of nothing-whatever, the mark of the [buddhas'] own vows' resort, the mark of the ultimate of noble self-realization, the mark of the lame-donkey mind-insight-wisdom, the eighth ground of the most-victorious son, the samādhi of illusion, the five dharmas and the self-natures, the no-self of persons and of dharmas, the flux of one's own mind's manifestation, the nature of conditioned-arising, the nature of false imagining, the store consciousness, the buddha-of-dependence, the dharma-buddha, the transformation-buddha, the Tathāgata's ever-abiding dharma-body) are kept as they stand.
Apart from the crowd and the mundane · apart from evil views · penetrating the false imagining of one's own mind's manifestation
Furthermore, Mahāmati! if the bodhisattva-mahāsattva would fathom the perception of one's own mind's manifestation — and the realm of false imagining formed by the grasped and the grasper — then he should keep far from the crowd, far from the mundane, far from sleep, ever awakening of himself in the first, middle, and last watches of the night and cultivating skillful means; he should keep far from the words of the evil-view scriptures and treatises, and from the marks of the śrāvaka-vehicle and the pratyekabuddha-vehicle; he should penetrate the mark of the false imagining that is one's own mind's manifestation.
The three marks of noble wisdom · to be diligently trained in
Furthermore, Mahāmati! once the bodhisattva-mahāsattva has set up the mark of insight and, its stand made firm, abides in it, he should diligently train in the three marks of noble wisdom that lie a step higher. What are the three marks of noble wisdom that are to be diligently trained in? They are: the mark of nothing-whatever, the mark of the resort of the vows of all the buddhas, and the mark of the ultimate of noble self-realization. Having practiced and won these three marks, he can then cast off that lame-donkey-like mark of mind-insight-wisdom and win the eighth ground of the most-victorious son, whereupon, upon that ground, the three marks are cultivated and arise. Mahāmati! the so-called mark of nothing-whatever means the marks of the śrāvakas, the pratyekabuddhas, and the outsiders; the three marks are cultivated and arise by contemplating this. Mahāmati! the so-called mark of the [buddhas'] own vows' resort means the resort of the vows made by the buddhas who went before; the three marks arise by cultivating this. Mahāmati! the so-called mark of the ultimate of noble self-realization is, toward all the marks of dharmas, no longer to reckon and cling; winning the body of the samādhi of illusion, one advances toward the place of the buddha-grounds and, cultivating, gives rise to it. Mahāmati! these are called the three marks of noble wisdom. If one can accomplish these three marks of noble wisdom, one can then reach the realm of noble self-realization. Therefore, Mahāmati! these three marks of noble wisdom are to be diligently trained in."
At that time the bodhisattva-mahāsattva Mahāmati, knowing what was bound up in the minds of the assembly of the great bodhisattvas — that dharma-sense named "the Sūtra of the Self-Nature Discriminated by Noble Wisdom in its Matters" — borrowed the majestic spiritual power of all the buddhas and said to the Buddha: "World-Honored One! May you, for our sake, expound 'the Sūtra of the Self-Nature Discriminated by Noble Wisdom in its Matters,' which is that on which the hundred and eight phrases, as discriminated, depend. Relying on this discrimination, the Tathāgata, the Worthy One, the Perfectly Awakened One expounds how the bodhisattva-mahāsattva enters into the particular mark, the shared mark, and the nature of false imagining. Because false imagining's own-nature is thus discriminated and expounded, one can well know and thoroughly contemplate the no-self of persons and the no-self of dharmas, purify away false imagining, illumine all the grounds, transcend all the manifold meditative pleasures of the śrāvakas, pratyekabuddhas, and the outsiders, contemplate the inconceivable realm-of-conduct of the Tathāgata, and at last decisively cast off the five dharmas and the self-natures. The dharma-body-wisdom of the buddhas and Tathāgatas can well adorn itself of its own accord, transcend the realm of illusory transformation, ascend into all the buddha-fields, the Tuṣita-heaven palace, and even the palace of the Akaniṣṭha heaven, and attain the Tathāgata's ever-abiding dharma-body."
The Buddha told Mahāmati: "There is one class of outsiders who make the false imagining of 'nothing-whatever' and cling to it. Because they have come to know that the 'cause' is used up, they give rise to the thought 'the hare has no horns.' They think: just as the hare has no horns, so too are all dharmas — one and all without existence. Mahāmati! there is again another class of outsiders who, seeing that those form-and-obstruction dharmas — the 'element,' the 'guṇa,' the 'atom,' the 'dravya' and the rest — each has its distinctions, and having seen this, cling to the 'hare-has-no-horns' as a form-and-obstruction dharma, turn about and make the thought 'the ox has horns.' Mahāmati! both these classes have fallen upon the view of the two extremes; they do not understand that all is but mind-measure, and, within the false imagining of one's own mind's realm, they increase the enjoyment of the body and set up a fixed measure of false imagining. Mahāmati! the very nature of all dharmas is also just so: it is apart from 'existence' and 'non-existence,' and one should not frame thoughts upon it. Mahāmati! if one again, having left 'existence and non-existence' behind, still makes the thought 'the hare has no horns,' this is called wrong thinking. It is because they contemplate by mutual dependence that they say the hare has no horns — yet even this should not be made a thought of; down to using motes of dust to discriminate the nature of a thing, it is utterly ungraspable. Mahāmati! the realm of the noble ones is apart from all these; nor should one make the thought 'the ox has horns.'"
At that time the bodhisattva-mahāsattva Mahāmati said to the Buddha: "World-Honored One! Is it that the one who has won 'no false imagining,' having seen the thought of 'non-arising,' then, by inference, weighs and contemplates the false imagining of 'non-arising,' and so says it is 'nothing'?"
The Buddha told Mahāmati: "It is not that one contemplates the false imagining of 'non-arising' and so says it is 'nothing.' Why is this? Because what is called false imagining arises in dependence upon that — it is in dependence upon the 'horn' that the false imagining arises. It is precisely because the false imagining arises in dependence upon the 'horn' that it is said to be 'dependent on a cause' and so exists; therefore it cannot be apart from 'different and not-different' — and so it is not that one contemplates the false imagining of 'non-arising' and thereby says 'no horns.' Mahāmati! if that false imagining were different from the 'horn,' it would not arise by reason of the horn; if it were not-different, then it would exist precisely by reason of that horn. Down to analyzing by motes of dust and searching it out, it is utterly ungraspable — just because it is not-different from the 'horn.' And that 'horn' itself too has no real nature; both are without real nature — then by which dharma, for what reason, does one say 'nothing'? Mahāmati! if, because of 'nothing,' one says 'no horns,' and, because of contemplating 'existence,' one says 'the hare has no horns' — neither should be made a thought of. Mahāmati! to use an incorrect cause and say 'existence' and 'non-existence' — neither extreme can be established. Mahāmati! there is again another class of outsider-view that clings to those form-and-obstruction dharmas — 'form,' 'space,' 'thing,' 'form-and-place' and the rest — and, unable to know well the divisions of empty space, says 'form is apart from empty space,' giving rise to a view and false imagining of 'divisions.' Mahāmati! empty space is precisely form, and it is straightway subsumed within the seed of form. Mahāmati! form is what empty space holds and is held-by; it is set up upon the matters of form and space; the very nature of the matters of form and space should be discriminated and known in this way. Mahāmati! when the four great elements arise, their several marks are each distinct, and they do not abide within empty space either; yet neither is there some empty space apart from them. Just so, Mahāmati! it is by contemplating 'the ox has horns' that one says 'the hare has no horns.' Mahāmati! again, as for that ox-horn: if one splits it into motes of dust, and then discriminates those motes of dust, moment by moment they do not abide — then by contemplating what do you say it is 'nothing'? And if you say it is by contemplating some other thing, that other thing's dharma is likewise just so [utterly ungraspable]."
Apart from the false imagining of divergent views · restating in verse · the sudden-and-gradual similes · the buddha-of-dependence and the dharma-buddha
At that time the World-Honored One told the bodhisattva-mahāsattva Mahāmati: "You should keep far from those false imaginings of divergent views — 'hare-horns,' 'ox-horns,' 'empty space,' 'form-and-shape' and the rest. You bodhisattva-mahāsattvas should contemplate the false imagining that is one's own mind's manifestation, and thereupon enter into all the buddha-fields to be a most-victorious son, teaching sentient beings by the skillful means of 'one's own mind's manifestation.'"
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Form and the rest, together with mind, are in truth without existence;
form and the rest nourish and foster mind,
the body's enjoyment is thereby set up, and the consciousness-store manifests sentient beings.
Mind, mentation, and consciousness, together with self-nature and dharma — five in all;
the twofold no-self, and purity thereby won — this is what the one of broad exposition says.
Long and short, existence and non-existence and the rest arise from one another in turn;
because of 'non-existence,' 'existence' comes to be, because of 'existence,' 'non-existence' comes to be.
Discriminating a thing by motes of dust, no false imagining of form arises;
that place set up by mind-measure is what the one of evil views takes no joy in.
Perceiving-thought is not that realm, and it is likewise so for the śrāvaka;
what is spoken by the buddha who saves the world alone is the realm of self-realization.
At that time the bodhisattva Mahāmati, for the sake of purifying away the flux of one's own mind's manifestation, again asked the Tathāgata, saying to the Buddha: "World-Honored One! how is the flux of one's own mind's manifestation of all sentient beings purified away — is it sudden, or gradual?"
The Buddha told Mahāmati: "Purified gradually, not suddenly. Just as the āmra-fruit ripens gradually and not all at once, so too does the Tathāgata purify away all sentient beings' flux of one's own mind's manifestation, purified gradually and not suddenly. Just as the potter makes the manifold vessels, completing them gradually and not all at once, so too does the Tathāgata purify away all sentient beings' flux of one's own mind's manifestation, purified gradually and not suddenly. Just as the great earth gradually brings forth the myriad things, and does not bring them forth all at once, so too does the Tathāgata purify away all sentient beings' flux of one's own mind's manifestation, purified gradually and not suddenly. Just as a person learns music, calligraphy and painting, and the manifold arts, mastering them gradually and not all at once, so too does the Tathāgata purify away all sentient beings' flux of one's own mind's manifestation, purified gradually and not suddenly. Just as a bright mirror suddenly, all at once, manifests all the markless color-images, so too does the Tathāgata purify away all sentient beings' flux of one's own mind's manifestation, suddenly, all at once, manifesting that markless, nothing-whatever pure realm. Just as the orbs of sun and moon, all at once, suddenly shine forth and display all the color-images, so too does the Tathāgata, for the sake of those sentient beings who would be apart from the fault of the habit-energy of one's own mind's manifestation, suddenly, all at once, display for them that supreme realm of inconceivable wisdom. Just as the store consciousness, all at once, suddenly discriminates and knows one's own mind's manifestation and the realm of the setting-up and use of the body — so too do those buddhas-of-dependence, all at once, suddenly ripen the realm in which sentient beings dwell, causing those who cultivate practice to abide in the Akaniṣṭha heaven. Just as the buddha-of-dependence conjured forth by the dharma-buddha shines with radiance, so too does the noble resort of self-realization: toward that evil-view false imagining of 'the dharma-marks are existent, are non-existent,' a single shining causes it to be extinguished. Mahāmati! the dharma-buddha-of-dependence expounds all dharmas: he expounds that they enter into the particular mark and the shared mark as the cause that is the habit-energy of one's own mind's manifestation; he expounds that they are the cause of clinging to the nature of false imagining as a continuum; he expounds that they are the manifold unreal illusions, that the manifold clingings are all ungraspable.
Clinging to the nature of conditioned-arising · giving rise to the nature of false imagining · the conjurer-simile · the differences among the three buddhas
Furthermore, Mahāmati! by clinging to the nature of conditioned-arising, the mark of the nature of false imagining is born. Mahāmati! just as that skilled conjurer, relying on grass, wood, tile, and stone, makes the manifold conjured marks, calling forth all sorts of forms and colors of sentient beings, and also gives rise to the manifold false imaginings; yet those false imaginings in truth have no reality. Just so, Mahāmati! in dependence upon the nature of conditioned-arising, the nature of false imagining arises; giving rise to the manifold false-imagining minds and the manifold marks of false imagining that would act upon what is imagined, one clings and so forms the habit-energy of false imagining. Mahāmati! this is the arising of the mark of the nature of false imagining. Mahāmati! this is what is called the dharma expounded by the buddha-of-dependence. Mahāmati! the so-called dharma-buddha is apart from the marks of the self-nature of mind, abides in the realm that is the object of the noble ones' self-realization, and sets up and enacts all things. Mahāmati! the so-called transformation-buddha expounds giving, keeping the precepts, patience, effort, meditative absorption, and mind-and-insight; he causes sentient beings to keep far from the aggregates, elements, and sense-fields, and to loose the discrimination of the marks of consciousness; contemplating, he sets up [the teaching], and passes beyond the views of the outsiders and the views of the formless realm. Mahāmati! again, the so-called dharma-buddha is apart from attachment-to-conditions; the condition-as-subject and the condition-as-object are both left behind; all activity and the marks of the measure of the faculties are extinguished; it is not the realm clung to as a 'self-mark' by the manifold ordinary persons, śrāvakas, pratyekabuddhas, and outsiders, but is set up by the differentiating mark of the ultimate of noble self-realization. Therefore, Mahāmati! this differentiating mark of noble self-realization is to be diligently trained in; and that view which is one's own mind's manifestation should be extinguished."
從一個入手處問起
前一段立了藏識海浪，把「識」看作一片海與海上的浪。這一段接著要問：既然萬境都是這片心海所湧的浪，那修行的人，第一步該從哪裡下手？
世尊給的第一句，不是玄談，是一條路：菩薩若想了知「自心現量」——想看清攝受與攝受者這能取所取的一整套妄想境界原是自心所現——就當離群聚、離習俗、離睡眠，初中後夜常自覺悟修行；當離惡見經論，當離聲聞緣覺乘相；當通達自心現妄想之相。宗泐讀這一句讀得很準：現前一切塵境，無不出於自心，只是迷而不覺，妄想取著；所謂攝受者是能取，攝受是所取。要透虛妄而顯真實，便當獨處遠俗、離諸昏散，於初中後夜覺照——這就是修行的方便門。惡見經論是外道的根，小乘空相是二乘的病，兩樣都離開了，才能通達自心所現的妄想之相，趣向真實之境。
所以這一段真正的眼，只有五個字：一切唯自心現。底下無論是兔角牛角的長篇辯難，還是頓漸的諸喻，還是幻師依草木的一喻，講的都是這一件事——把「境在心外」的錯覺，一層一層剝掉。
兔角牛角：兩頭都落空的把戲
剝的第一刀，落在一個看似無關的辯題上：兔子到底有沒有角？
經裡擺出兩類外道。一類看見「因」滅盡了，便想「兔無角」，進而想「一切法也都像兔無角一樣，一概是無」——這是墮在「無」的一邊。另一類看見種、求那、極微那些有形有礙的東西各各有別，計著這些「有」，反過來想「牛有角」——這是墮在「有」的一邊。世尊一句話點破：這兩頭都墮在二見裡，不解唯是心量，只在自心境界的妄想中增長受用，替自己立了一個妄想的限量。
妙就妙在，兔無角、牛有角，看起來一無一有，像是對立的兩答；可世尊說，它們其實是同一個病。為什麼？因為「兔無角」這個「無」，是怎麼來的？是「因待觀」——是拿牛角來比，才說兔子沒角；沒有牛角作對照，「兔無角」這個念頭根本立不起來。所以這個「無」，不是自己獨立的無，是靠著一個「有」的影子才顯出來的。反過來，「牛有角」的那個「有」，你把牛角剖成微塵，再剖那微塵，剎那剎那都不停住，究竟哪一點是實實在在的「角」？也了不可得。於是有也了不可得，無也了不可得——你到底是憑哪一法、憑什麼緣故，說一個「有」、說一個「無」?
這一辯，用唯識的鏡子照過去，照見的正是遍計所執的空架子。凡夫在依他起的緣生法上，硬安一個「這是有」「那是無」的定相，這安上去的定相就是遍計所執——而它最要命的破綻，經已經替我們點出來了：它是「因待」而立的。長對短才叫長，有對無才叫有；兩頭都不能離開對方獨立成立，可見兩頭都不是自性有，都只是心上相待安立的影子。經接著把虛空也一併收進來：凡夫說「色離於虛空」，替色與空劃一條界；可虛空就是色，隨入於色種，四大種生時各相雖別，卻不住在虛空外、也不離虛空別有。連「色」與「空」這樣像是天經地義的一對，界限也是妄想劃的。到這裡，那把剝妄的刀已經很利了：凡你覺得『就是這樣、明明如此』的定相，回頭一看，全是相待安立、自心所現。
頓與漸：一問問出佛地的兩重手眼
辯完了外道的有無定相，大慧問出一個更貼身的問題：這自心現流，佛替眾生淨除它，是頓、是漸？
這一問問得極好，因為它逼出了佛地的兩重手眼。世尊先答一個「漸」，一連四個譬喻壓下來：菴羅果漸熟不頓熟，陶匠造器漸成不頓成，大地生萬物漸生不頓生，人學音樂書畫伎術漸成不頓成——如來淨眾生的自心現流，也這樣，漸淨非頓。這四喻，喻的是眾生這一邊：無始的妄想習氣，層層積成，斷它、淨它，只能次第而進，沒有一口吃成的道理。拿唯識的鏡子照，這正是轉依有其階次的意思——轉捨遍計、轉得真實，要經一節一節的資糧、加行、通達、修習，才到究竟。「漸淨非頓」四個字，就是這一路階次的經上根源。
可世尊沒有停在「漸」上，話鋒一轉，又給了三個「頓」的譬喻：明鏡一時頓現一切無相色像，日月輪一時頓照顯示一切色像，藏識一時頓然分別了知自心現的一切境界——如來淨眾生現流，也頓現那無相清淨境界，頓為顯示不思議智的最勝境界。這三喻，喻的是佛這一邊：機一成熟，佛智的照用是一時圓滿頓現的，像鏡臨萬象、像日月當空，不是一分一分照過去的。
於是頓與漸，並不是要人選一個。就眾生修證的位次說，是漸——習氣須次第淨；就佛果智照的邊上說，是頓——照用一時圓。漸就漸的道理，頓就頓的道理，兩不相礙。那個把明鏡搬來作頓喻的巧思尤其可玩味：同是一面鏡子，前一段拿它喻現識「持諸色像」，這裡拿它喻佛智「頓現無相」——鏡子還是那面鏡子，一半照的是妄現，一半照的是淨照，端看你站在浪這頭、還是海那頭去看它。
幻師依草木：緣起與妄想的一體兩面
到了這一段最後的眼上，經給出那個收束全段的譬喻——幻師依草木瓦石。
世尊說：由計著「緣起自性」，便生起「妄想自性」之相；就如巧妙的幻師，依著草木瓦石作出種種幻相，變現一切眾生若干形色，也起種種妄想，而那些妄想其實都沒有真實。宗泐把這一喻的關節點得清清楚楚：幻師所依的草木瓦石，喻的是緣起自性；所幻出的若干形色，喻的是妄想自性；那些妄想就像幻師作的幻相，所以無真實。
這一喻，是把整段「一切唯自心現」收攏成一幅圖。緣起自性，是那依緣而起、如幻而現的一面——它像草木瓦石，實有其為幻所依的體，卻不是你以為的那個實物。妄想自性，是在這如幻的緣生法上，硬計『這是實在的眾生、實在的形色』的那一層計著——它像幻出來的人物，看著歷歷分明，捏一把卻空無所有。用唯識的鏡子照，這正是依他起與遍計所執的相待：遍計所執，依著依他起而生，離了依他起，遍計無所安立；而依他起本身，如幻師手裡的草木——非全無（幻事宛然現前），非實有（幻人了不可得）。回頭再看前面兔角牛角那一辯，便通透了：凡夫在如幻的緣生上安「有」安「無」，正是依他起上起遍計；而破他有無二執，正是要人於緣起如幻處，歇下那一層計實的妄想。
經還在這幅圖後面補了一筆三佛的差別，把話收在「證」上：法佛離心自性相，安住自覺聖所緣境界；化佛說施戒忍進定慧、令離陰界入；而那自覺聖智的究竟差別相，不是凡夫二乘外道計著我相所能到的境界。一句話落到底：自覺聖差別相當勤修學，自心現見應當除滅。全段從「當離群俗」的第一步起手，到「自心現見應當除滅」的一句收尾，首尾原是一條路——看破一切唯自心現，然後把這「見有心外之境」的自心現見，也一併除掉。
承衍
這一段所立的義，後世唯識一系承接得極綿密。
最直接的是三性義。緣起自性與妄想自性——依他起與遍計所執——這一段用兔角牛角辯它的相待、用幻師草木喻它的如幻，立起了「遍計依依他而起、計實故妄、其相無實」的根本判。後世唯識論建立三自性以攝一切法，正是承這一義而開：於依他起上遣遍計所執、證圓成實。那句「依他起自性，分別緣所生」的頌，講的就是這幅幻師依草木的圖；那句「由彼彼遍計，遍計種種物」的頌，講的就是兔角牛角那一場相待安立的妄辯。
自心現量這一義，也一路承下去。攝受、攝受者——能取、所取皆自心現——這正是「唯識無境、能所唯識」的經上根源；後來那句「分別所分別，由此彼皆無，故一切唯識」的頌，說的就是這能所二取原無實境、唯是識現。
頓漸那一段也有它的承處。「漸淨非頓」的次第，接的是轉依修證的五位階次——資糧、加行、通達、修習、究竟，一節一節，正是「漸淨」的階次；而明鏡日月的頓照，接的是佛果智一時圓現的證境。漸修頓證，並行不悖，這一段已經把兩重手眼都備下了。
禪傳承史料須分層來看：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕，道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」則見宋人卷首序〔T16n0670 0479c10–13〕。因而，本段可放在後世禪門接受史中互讀，卻不能把宋序語回填至唐代史料，亦不能斷為祖師禪唯一所本。
Beginning from a place to take hold
The preceding passage set up the store-consciousness ocean and its waves, seeing "consciousness" as one ocean and the waves upon it. This passage takes that up and asks: since all objects are the waves this ocean of the mind throws up, then for the one who cultivates practice, where is the first step to be taken?
The first thing the World-Honored One gives is not abstract talk but a road. If the bodhisattva would fathom "the perception of one's own mind's manifestation" — would see clearly that the whole apparatus of the grasped and the grasper, of subject and object, of false imagining, is from the first one's own mind's manifestation — then he should keep far from the crowd, far from the mundane, far from sleep, awakening of himself in the first, middle, and last watches of the night and cultivating; he should keep far from the evil-view scriptures and treatises, far from the marks of the śrāvaka and pratyekabuddha vehicles; he should penetrate the mark of the false imagining that is one's own mind's manifestation. Zonglei reads this line very exactly: all the objects before us are, one and all, nothing that goes beyond the mind; it is only that, deluded and not awake, we grasp and cling in false imagining. The so-called grasper is the grasping-subject, the grasped the grasped-object. To pass through the false and disclose the true, one should dwell alone and keep far from the mundane, be apart from all torpor and distraction, and awaken in the three watches of the night — this is the skillful-means gate of practice. The evil-view scriptures are the root of the outsiders; the emptiness-mark of the lesser vehicle is the disease of the two vehicles; only when both are left behind can one penetrate the mark of the false imagining that is one's own mind's manifestation, and turn toward the realm of the true.
So the true eye of this passage is one short saying: all is only one's own mind's manifestation. Whatever follows below — the long debate over hare-horns and ox-horns, the similes of the sudden and the gradual, the one simile of the conjurer relying on grass and wood — all speak of this single thing: peeling away, layer by layer, the illusion that "the object stands outside the mind."
The hare's horns and the ox's horns: a trick that comes up empty at both ends
The first cut of the peeling falls upon a debating-point that looks unrelated: does the hare, in the end, have horns or not?
The scripture sets out two classes of outsiders. One class, seeing that the "cause" is used up, thinks "the hare has no horns," and goes on to think "all dharmas too are just like the hare's having no horns — one and all, nothing at all" — this falls upon the extreme of "non-existence." Another class, seeing that those formed and obstructive things — the element, the guṇa, the atom and the rest — each have their distinctions, cling to these as "existent," and, turning about, think "the ox has horns" — this falls upon the extreme of "existence." The World-Honored One breaks it open in a single word: both these have fallen upon the two views; they do not understand that all is only mind-measure, and, within the false imagining of one's own mind's realm, merely increase their enjoyment and set up for themselves a fixed measure of false imagining.
The marvel is just here: "the hare has no horns" and "the ox has horns" look like one absence and one presence, like two opposed answers; yet the World-Honored One says they are in truth the same disease. Why? Because that "non-existence" of "the hare has no horns" — how does it come to be? It comes by "contemplating in mutual dependence" — it is by taking up the ox's horns for comparison that one says the hare has none; without the ox's horns as a foil, the very thought "the hare has no horns" cannot be set up at all. So this "non-existence" is not an independent non-existence of its own; it shows itself only by leaning on the shadow of an "existence." Turn it about: that "existence" of "the ox has horns" — split the ox-horn into motes of dust, and split those motes of dust again, moment by moment they do not abide — where, in the end, is a single point that is a real, solid "horn"? It too is utterly ungraspable. And so existence is ungraspable, and non-existence is ungraspable — then by which dharma, for what reason, do you say an "existence," say a "non-existence"?
This one debate, seen through the mirror of Yogācāra, reveals precisely the empty scaffolding of the imagined-and-clung-to. Upon the conditioned-arisen dharmas of the dependent, the ordinary person forcibly fastens a fixed mark of "this is existent," "that is non-existent," and this fixed mark so fastened on is just the imagined-and-clung-to — and its most fatal flaw the scripture has already pointed out for us: it is set up "by mutual dependence." Long is called long only against short, existent is called existent only against non-existent; neither extreme can be established independently of the other, and so it is seen that neither extreme is existent by its own nature — both are only shadows set up by mutual dependence upon the mind. The scripture next draws in empty space as well: the ordinary person says "form is apart from empty space," drawing a boundary between form and space; yet empty space is precisely form, and is straightway subsumed within the seed of form; when the four great elements arise, their several marks are distinct, yet they do not abide outside empty space, nor is there some empty space apart from them. Even "form" and "space," a pair that seems as fixed as heaven and earth, have their boundary drawn by false imagining. By this point the peeling knife has grown very keen: whatever you feel to be a fixed mark, "just so, plainly thus" — turn and look, and it is all set up by mutual dependence, all one's own mind's manifestation.
The sudden and the gradual: one question that draws out the two hands of the buddha-ground
The debate over the outsiders' fixed marks of existence and non-existence being done, Mahāmati asks a question that presses closer to home: this flux of one's own mind's manifestation — when the buddha purifies it away for sentient beings, is it sudden, or gradual?
This question is exceedingly well asked, for it forces out the two hands of the buddha-ground. The World-Honored One first answers a "gradual," pressing down four similes one after another: the āmra-fruit ripens gradually and not suddenly, the potter completes his vessels gradually and not suddenly, the great earth brings forth the myriad things gradually and not suddenly, a person masters music and calligraphy and painting and the arts gradually and not suddenly — so too the Tathāgata, purifying sentient beings' flux of one's own mind's manifestation, purifies gradually and not suddenly. These four similes are similes for the side of sentient beings: the beginningless habit-energy of false imagining, layer upon layer, is heaped up over ages; to cut it, to purify it, can only advance in due sequence, and there is no swallowing it whole in a single mouthful. Seen through the mirror of Yogācāra, this is precisely the meaning that the transformation of the basis has its stages — to turn away the imagined and turn to and gain the true must pass through the successive joints of equipment, applied effort, penetration, and cultivation before it reaches the ultimate. Those four words, "purified gradually, not suddenly," are the scriptural root of this whole course of stages.
Yet the World-Honored One does not stop at the "gradual." The turn of his speech gives three further similes of the "sudden": a bright mirror suddenly manifests all the markless color-images all at once, the orbs of sun and moon suddenly shine forth and display all the color-images all at once, the store consciousness suddenly discriminates and knows all the realm of one's own mind's manifestation all at once — so too the Tathāgata, purifying sentient beings' flux, suddenly manifests that markless pure realm, suddenly displays the supreme realm of inconceivable wisdom. These three similes are similes for the side of the buddha: the moment the capacity ripens, the shining use of buddha-wisdom is fulfilled and manifested all at once, like a mirror facing the myriad images, like sun and moon in mid-sky — it does not shine over things portion by portion.
And so the sudden and the gradual are not a matter of choosing one. On the side of the stations of sentient beings' cultivating-and-realizing, it is gradual — the habit-energy must be purified in due sequence; on the side of the shining of the wisdom of the buddha-fruit, it is sudden — the shining use is fulfilled all at once. The gradual has the reason of the gradual, the sudden the reason of the sudden; the two do not obstruct each other. That deft touch of bringing over the bright mirror to serve as a simile for the sudden is especially worth savoring: the very same one mirror — the preceding passage took it to be a simile for the manifesting consciousness "holding all the color-images," and here it is taken to be a simile for buddha-wisdom "suddenly manifesting the markless." The mirror is still that same mirror; one half of it shines upon false manifestation, the other half upon pure shining — it turns on whether you stand at the wave's end or at the ocean's.
The conjurer relying on grass and wood: conditioned-arising and false imagining, two faces of one thing
And now, at the last eye of this passage, the scripture gives the simile that draws the whole passage to a close — the conjurer relying on grass, wood, tile, and stone.
The World-Honored One says: by clinging to "the nature of conditioned-arising," the mark of "the nature of false imagining" is born; just as the skilled conjurer, relying on grass, wood, tile, and stone, makes the manifold conjured marks, calling forth all sorts of forms and colors of sentient beings, and also giving rise to the manifold false imaginings — yet those false imaginings in truth have no reality. Zonglei points out the joint of this simile as clearly as could be wished: the grass, wood, tile, and stone on which the conjurer relies is a simile for the nature of conditioned-arising; the sundry forms and colors conjured out are a simile for the nature of false imagining; and those false imaginings, being like the conjured marks the conjurer makes, therefore have no reality.
This one simile gathers the whole passage's "all is only one's own mind's manifestation" into a single picture. The nature of conditioned-arising is the side that arises in dependence upon conditions and manifests illusion-like — it is like the grass, wood, tile, and stone, which really do serve as the ground of the conjuring, yet are not the solid thing you take them for. The nature of false imagining is the layer of clinging that, upon these illusion-like conditioned-arisen dharmas, forcibly reckons "this is a real sentient being, a real form and color" — it is like the persons conjured out, which look distinct and vivid, yet grasp at one and there is nothing there at all. Seen through the mirror of Yogācāra, this is precisely the mutual dependence of the dependent and the imagined-and-clung-to: the imagined-and-clung-to is born in dependence upon the dependent; leave the dependent, and the imagined has nowhere to be set up; while the dependent itself is like the grass and wood in the conjurer's hand — not utterly nothing (the conjured event stands plainly before one), not really existent (the conjured person is utterly ungraspable). Turn back now and look again at that earlier debate of hare-horns and ox-horns, and it comes clear: the ordinary person's fastening of "existence" and "non-existence" upon the illusion-like conditioned-arisen is just the rising of the imagined upon the dependent; and to break his two clingings to existence and non-existence is precisely to have him, at the illusion-like place of conditioned-arising, lay down that one layer of the false imagining that reckons things real.
The scripture, after this picture, adds one further stroke on the differences among the three buddhas, bringing the words home upon "realization." The dharma-buddha is apart from the marks of the self-nature of mind and abides in the realm that is the object of the noble ones' self-realization; the transformation-buddha expounds giving, precepts, patience, effort, absorption, and insight, and causes beings to keep far from the aggregates, elements, and sense-fields; and that differentiating mark of the ultimate of noble self-realization is not a realm that the ordinary person, the two vehicles, or the outsiders, clinging to a self-mark, can reach. One saying settles it to the ground: the differentiating mark of noble self-realization is to be diligently trained in, and the view which is one's own mind's manifestation should be extinguished. The whole passage sets out from the first step of "keep far from the crowd and the mundane" and closes with the one saying "the view which is one's own mind's manifestation should be extinguished" — head and tail are from the first one single road: to see through that all is only one's own mind's manifestation, and then to extinguish, along with the rest, even this very "view that there is an object outside the mind."
Onward Transmission
The sense established in this passage is taken up by the later Yogācāra lineage with the closest continuity.
Most direct is the sense of the three natures. The nature of conditioned-arising and the nature of false imagining — the dependent and the imagined-and-clung-to — this passage argues their mutual dependence by the hare-horns and ox-horns, and figures their illusion-likeness by the conjurer's grass and wood, and so sets up the root ruling that "the imagined rises in dependence upon the dependent, and because of clinging to it as real is false, its mark being without reality." The later Yogācāra treatises' establishing of the three self-natures to gather in all dharmas is precisely an unfolding of this one sense: upon the dependent, removing the imagined-and-clung-to and realizing the truly-perfected. That verse, "the dependent nature is that which arises from the discriminating conditions," speaks of just this picture of the conjurer relying on grass and wood; that verse, "by this and that imagining, one imagines the manifold things," speaks of just that scene, in the hare-horns and ox-horns, of a false debate set up by mutual dependence.
The sense of the perception of one's own mind's manifestation is likewise carried on all the way down. The grasped and the grasper — subject and object, both one's own mind's manifestation — this is precisely the scriptural root of "consciousness-only, without object; subject-and-object are only consciousness"; and that later verse, "the discriminating and the discriminated; because of this, both are non-existent, and therefore all is consciousness-only," speaks of just this: that the twofold grasping of subject and object is from the first without a real object, being only consciousness manifesting.
The passage on the sudden and the gradual has its place of transmission too. The due sequence of "purified gradually, not suddenly" joins to the five stations of the cultivating-and-realizing of the transformation of the basis — equipment, applied effort, penetration, cultivation, and the ultimate, joint by joint, the very stages of the "gradual purifying"; while the sudden shining of the bright mirror and of sun and moon joins to the realizing-realm of the wisdom of the buddha-fruit, fulfilled all at once. The gradual cultivating and the sudden realizing proceed together without conflict — this passage has already laid ready both hands.
Chan reception sources must remain stratified. Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records entrustment of the four-scroll Laṅkā〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement may therefore be read within later Chan reception, but the Song formula cannot be backfilled into Tang sources and the movement cannot be declared Patriarchal Chan’s unique foundation.
考據Apparatus
本段立自心現量、聖智三相、淨自心現流之頓漸、依緣起自性起妄想自性——楞伽三性義與淨心方便之樞；承衍成唯識論、三十頌以三自性、藏識現習氣義承接。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| T670 四卷本〈一切佛語心品〉 | 卷一·自心現門（〔T16 0485a10〕欲知自心現量起—〔0486b〕自覺聖差別相當勤修學訖）。四卷本一品貫通，依大慧問答輪次切；本段當撰者語：「自心現量·聖智三相→淨自心現流頓漸→緣起妄想自性」一弧所開 |
| 法藏《入楞伽心玄義》T1790（綱·非逐文） | 判全經宗要為「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕；本段正當三性·自心現核心之位 |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 於自心現量段判「前明真實，固非外道小乘境界」〔T39n1789 0356a13〕，示此為離俗修行方便門；於緣起段科「此言自共相等諸法不出二種自性，由緣起自性而生妄想自性之相」〔T39n1789 0358c06–07〕 |
| T671 入楞伽經（菩提留支） | 頓漸問答當佛心品區（〔T16 0525a16〕起）；三性段〔0525b16〕 |
| T672 大乘入楞伽經（實叉難陀） | 頓漸問答當集一切法品區（〔T16 0596a23〕起）；三性段〔0596b18〕 |
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識精確義 |
|---|---|---|---|
| 自心現量 | —（無古德音寫·從闕） | 〔本段 T16n0670 0485a10〕 | 諸境唯自心所現之量；宗泐：「現量塵境無不出於自心」〔T39n1789 0356a15〕 |
| 攝受·攝受者 | —（無古德音寫·從闕） | 〔本段 0485a10〕 | 所取·能取；宗泐：「言攝受者，能取也；及攝受者，所取也」〔T39n1789 0356a16–17〕 |
| 自覺聖智 | —（無古德音寫·從闕） | 〔本段 0485a14 聖智三相〕 | 無所有相·自願處相·自覺聖智究竟相之所歸；諸佛自證境 |
| 自心現流 | —（無古德音寫·從闕） | 〔本段 0485c26〕 | 自心相續現起之妄流；如來淨除之，漸淨非頓 |
| 緣起自性 | —（無古德音寫·從闕） | 〔本段 0486a21〕 | 三性之依他起；宗泐：「依草木等作種種幻，此喻緣起自性也」〔T39n1789 0358c08–09〕。T672 作「緣起自性」〔0596b19〕 |
| 妄想自性 | —（無古德音寫·從闕） | 〔本段 0486a21〕 | 三性之遍計所執；依緣起自性而起。T672 作「妄計自性（妄計性）」〔0596b18〕 |
IAST 為發音輔助。本段諸名（自心現量·緣起自性·妄想自性等）無四卷本古德音寫可徵者，從闕，不以近代還原充數。
三、譬喻·修辭
(一) 淨自心現流·漸淨非頓五喻——〔T16n0670 0485c28–0486a08〕如來淨除眾生自心現流，以五喻明「漸淨非頓」：
- 菴羅果〔0485c29〕「如菴羅果，漸熟非頓」——果熟以漸。
- 陶家造器〔T16n0670 0486a01–02〕「譬如陶家造作諸器，漸成非頓」——器成以漸。
- 大地生物〔T16n0670 0486a03–04〕「譬如大地漸生萬物，非頓生也」——物生以漸。
- 學藝〔T16n0670 0486a05–06〕「譬如人學音樂書畫種種伎術，漸成非頓」——藝成以漸。
- 喻依：如來淨除眾生自心現流。所顯義：淨心之功，次第而進，非一時頓具。
(二) 淨自心現流·頓現三喻——〔T16n0670 0486a08–a13〕於「漸淨」之外，別以三喻明「頓現」，示佛邊化用之頓：
- 明鏡頓現〔T16n0670 0486a08–10〕「譬如明鏡，頓現一切無相色像；如來淨除一切眾生自心現流，亦復如是，頓現無相、無有所有清淨境界」。
- 日月輪頓照〔T16n0670 0486a10–12〕「如日月輪，頓照顯示一切色像；如來為離自心現習氣過患眾生，亦復如是，頓為顯示不思議智最勝境界」。
- 藏識頓知〔T16n0670 0486a12–14〕「譬如藏識，頓分別知自心現及身安立受用境界」。
- 喻依：如來（依佛）化眾生。所顯義：機熟則佛智頓照顯示，漸修頓現並存——漸就眾生位，頓就佛化邊。
(三) 幻師依草木瓦石作幻喻——〔T16n0670 0486a21–23〕「如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實」：
- 喻體：幻師依草木瓦石所作種種幻相（形色）。喻依：依緣起自性而起妄想自性。
- 所顯義：緣起自性如幻師所依之草木瓦石，妄想自性如所幻眾生形色——依他而現，計實則妄，妄想無真實。宗泐：「依草木等作種種幻，此喻緣起自性也；若干形色等者，謂妄想自性也」〔T39n1789 0358c08–09〕。三譯俱存此幻師喻（T671 0525b17·T672 0596b19）。
四、異譯·經內平行對勘
本段要句之漢三譯校本：T670（底本·求那跋陀羅）· T671（全本主對校·菩提留支）· T672（完帙對校·實叉難陀）。三譯此段品目切分不同，逐句對位如下。
句一 淨自心現流·頓漸問答
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 爾時大慧菩薩為淨自心現流故，復請如來，白佛言：「世尊！云何淨除一切眾生自心現流？為頓為漸耶？」佛告大慧：「漸淨非頓。」 | T16n0670 0485c26–0485c28 |
| T671 流支 | 爾時聖者大慧菩薩摩訶薩為淨自心現流，復請如來而作是言：「世尊！云何淨除自心現流？為次第淨？為一時耶？」…「大慧！淨自心現流，次第漸淨非為一時。」 | T16n0671 0525a16–0525a20 |
| T672 實叉 | 爾時大慧菩薩摩訶薩，為淨心現流故而請佛言：「世尊！云何淨諸眾生自心現流？為漸次淨？為頓淨耶？」佛言：「大慧！漸淨非頓。」 | T16n0672 0596a23–0596a25 |
異文所繫：(甲) 問語，T670「為頓為漸耶」、T672「為漸次淨？為頓淨耶」，二本皆頓漸對舉；T671 作「為次第淨？為一時耶」——以「次第／一時」譯頓漸之對，義同詞異。(乙) 答語，三譯同歸「漸淨非頓」（次第漸淨、非為一時）——淨自心現流以漸不以頓，三譯無異。(丙) T670／T672 稱「淨（除）眾生自心現流」，T671 首問但云「淨自心現流」，答語補「淨自心現流」——所淨者同。
句二 漸淨非頓·諸喻
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 如菴羅果，漸熟非頓…譬如陶家造作諸器，漸成非頓…譬如大地漸生萬物，非頓生也…譬如人學音樂書畫種種伎術，漸成非頓…（皆如來淨除眾生自心現流，漸淨非頓） | T16n0670 0485c29–0486a08 |
| T672 實叉 | 如菴羅果漸熟非頓，諸佛如來淨諸眾生自心現流，亦復如是漸淨非頓；如陶師造器漸成非頓…譬如大地生諸草木漸生非頓…（亦復如是漸而非頓） | T16n0672 0596a25–0596a28 |
異文所繫：(甲) 菴羅果·陶家·大地·學藝四喻，T670／T672 俱存且次第相合（菴羅→陶器→大地→學藝）——漸淨四喻二本同傳。(乙) T670 於四漸喻後續明鏡·日月輪·藏識三頓喻（〔0486a08〕起，漸頓並列）；此漸頓兼舉為 T670 本段所詳。(丙) T671 頓漸段但出菴摩羅果一喻「譬如菴摩羅果漸次成熟非為一時」〔T16n0671 0525a20–21〕，餘喻不繁列。
句三 依緣起自性起妄想自性·幻師喻
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 復次，大慧！計著緣起自性，生妄想自性相。大慧！如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實。如是，大慧！依緣起自性，起妄想自性。 | T16n0670 0486a21– |
| T671 流支 | 復次，大慧！法佛報佛說一切法自相同相故；因自心現見薰習相故；因虛妄分別戲論相縛故；如所說法無如是體故。大慧！譬如幻師幻作一切種種形像，諸愚癡人取以為實，而彼諸像實不可得。 | T16n0671 0525b16–0525b19 |
| T672 實叉 | 復次，大慧！妄計自性執著緣起自性起。大慧！譬如幻師以幻術力，依草木瓦石幻作眾生若干色像，令其見者種種分別，皆無真實。 | T16n0672 0596b18–0596b21 |
異文所繫：(甲) 三性名，T670「緣起自性→妄想自性」、T672「緣起自性→妄計自性（妄計性）」——依他·遍計二性之名，二本相對；T671 此處以撰者語：「法佛報佛說一切法自相同相·自心現薰習·虛妄分別戲論相縛」開列，就法佛所說法之相說，隨以幻師喻承之，詞路稍異而歸幻喻同。(乙) 幻師喻三譯俱存：T670 撰者語：「依草木瓦石作種種幻·起眾生若干形色」、T672 撰者語：「依草木瓦石幻作眾生若干色像」——所依（草木瓦石）·所幻（眾生形色）二本逐字近同；T671 但以撰者語：「幻作一切種種形像·取以為實·實不可得」，不列草木瓦石而幻喻同。(丙) 妄想無實，三譯同結（T670「彼諸妄想亦無真實」·T671「而彼諸像實不可得」·T672 撰者語：「令其見者種種分別，皆無真實」）。
五、唯識義之經據（眼）
本段為楞伽三性義（緣起自性·妄想自性）與自心現量·淨心方便之經據；依他·遍計之相待、幻師依草木之喻，承衍成唯識論、三十頌以三性義承接。
(一) 自心現量·萬法唯自心所現——〔T16n0670 0485a10〕「欲知自心現量、攝受及攝受者妄想境界」：能取（攝受者）·所取（攝受）皆自心現之妄想境界。宗泐：「現量塵境無不出於自心，迷而不覺，妄想取著」〔T39n1789 0356a15〕。→ 唯識「唯識無境·能所唯識」義之經據；即三十頌「是諸識轉變，分別所分別；由此彼皆無，故一切唯識」〔T31n1585 0038c16–17〕（v.17）之經源。
(二) 依緣起自性起妄想自性·三性相待——〔T16n0670 0486a21〕「計著緣起自性，生妄想自性相…依緣起自性，起妄想自性」：妄想自性（遍計所執）依緣起自性（依他起）而生，計著故妄，其相無實。→ 承衍成唯識論以三性立唯識：依他起（緣起自性）為所依，遍計所執（妄想自性）為所遣，遣遍計、證圓成。三十頌 v.20–25 三性三無性即此經義之頌承——「依他起自性，分別緣所生」（v.21）、「由彼彼遍計，遍計種種物」（v.20）。
(三) 幻師依草木瓦石喻·依他如幻——〔T16n0670 0486a21〕幻師依草木瓦石作幻起眾生形色，妄想無真實：緣起自性如幻，依之而起妄想。→ 唯識「依他起如幻事」義之經據；三十頌「依他起自性，分別緣所生」下，古德以幻喻明依他非有非無——本段幻師喻為其經源之一。
(四) 淨自心現流·漸淨非頓·轉依有漸——〔T16n0670 0485c28〕「漸淨非頓」：淨除自心現流（斷妄想、淨依他）以漸次成，非一時頓具。→ 承衍唯識轉依（轉捨遍計、轉得圓成）之漸修義；三十頌 v.26–30 五位漸階（資糧·加行·通達·修習·究竟）即此「漸淨非頓」之階次承接。頓現三喻（明鏡·日月·藏識）則明佛果智之頓照，漸修頓證並行不悖。
六、諸家異釋（古德·標宗）
就目前本地 CBETA 快照，未見完整存世的唐代四卷本逐文疏；但唐智嚴《楞伽經註》殘存卷一、二、五〔X17n0321〕，另有失名《楞伽經疏》上、中卷殘本〔X17n0322〕。宗泐·如玘 T1789 為四卷本完整逐文主疏；寶臣 T1791 則直釋七卷 T672〔0434b18–20〕。各分只在實際平行處採入，不把「未見完整本」改寫成「無唐疏」。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋自心現量·離俗修行方便（就〔T16 0485a10〕「欲知自心現量、攝受及攝受者妄想境界，當離群聚、習俗、睡眠…當離惡見經論言說及諸聲聞、緣覺乘相」而註）：
「現量塵境無不出於自心，迷而不覺，妄想取著。言攝受者，能取也；及攝受者，所取也。欲了虛妄而顯真實，當獨處遠俗，離諸昏散，於初中後夜覺悟，所謂修行方便法門。然惡見經論是外道之本，小乘空相是聲聞緣覺之病，若解遠離，則能通達自心所現妄想之相，而造夫真實之境矣。」〔T39n1789 0356a15–a21〕
（宗泐以「攝受者＝能取、攝受＝所取」判自心現量之能所，示離群俗·離惡見小乘為淨自心現妄想之方便門。）
釋依緣起自性起妄想自性·幻師喻（就〔T16 0486a21〕「計著緣起自性，生妄想自性相…如工幻師，依草木瓦石作種種幻」而註）：
「此言自共相等諸法不出二種自性，由緣起自性而生妄想自性之相，故復以喻顯之。依草木等作種種幻，此喻緣起自性也；若干形色等者，謂妄想自性也。彼諸妄想如幻師作諸幻相，故云『亦無真實』也。」〔T39n1789 0358c06–10〕
（宗泐明以幻師所依草木瓦石喻緣起自性、所幻若干形色喻妄想自性，二性相待、妄想如幻無實——楞伽三性義之古德讀。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，三性·自心現繫於自心如來藏：
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
復標學此經三疑（本段三性·自心現義所對治者）：
「一、聞畢竟空，執無因果；二、聞如來藏具足功德，疑同外道神我；三、聞說能所心境，執無唯識。」〔T39n1790 0426a12–14〕
（本段「攝受·攝受者」能所唯自心現，正對治第三疑「執無唯識」；三性相待、妄想無實，對治第一疑「執無因果」。）
七、互讀·承衍
本經為唯識系經源；本段所立三性·自心現·淨心頓漸義，承衍諸論承接。依唯識系次第向承衍掛鏈，只列與本段實相關者：
- 成唯識論：本段自心現量（能所唯識）·三性相待義，可與成唯識論唯識三性學互讀。成唯識論三處明引《入楞伽》：唯心伽他〔T31n1585 0010c07–10〕、藏識海浪偈〔0014c14–18〕、心意識伽他〔0024c15–17〕；其中唯心伽他與本段自心現義相近，後二引繫藏識與心意識，三者皆非逐句引本段三性句。
- 三十頌 v.17「是諸識轉變，分別所分別」· v.20–25 三性三無性 · v.26–30 五位：「分別所分別」即本段自心現量能所之頌；三性三無性即本段緣起·妄想二自性之頌開；五位漸階即本段「漸淨非頓」之階次承。
- 攝大乘論〈所知相分〉：三性（依他·遍計·圓成）之相判，承本經緣起·妄想二性義；然攝論本 T1594／世親釋 T1597 無顯引楞伽經——承其義而不引其文。
- 百法〈心所法·不定〉·〈色法〉·三性攝：本段能所唯自心現、妄想無實，為百法一切法會歸唯識之義所本。
- 禪傳承史料：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕；道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」見宋人卷首序〔T16n0670 0479c10–13〕。本段只置於後世禪門接受史中互讀，不據此判作祖師禪唯一經據。
互讀以實際藏經號與 loc 為主；成唯識論三處明引分別繫唯心、藏識海浪與心意識義，本段三性句未見題名明引。
八、校本定位
- T670 求那（底本）：〔T16n0670 0485a10〕欲知自心現量起—〔0486b〕自覺聖差別相當勤修學訖。自心現量·攝受攝受者 0485a10 · 聖智三相 0485a14 · 淨自心現流頓漸問 0485c26–28 · 菴羅果等漸喻 0485c29–0486a08 · 明鏡/日月/藏識頓喻 0486a08–a13 · 計著緣起自性·幻師喻 0486a21–。
- T671 流支（全本主對校）：頓漸段〔T16n0671 0525a16〕起 · 淨自心現流次第漸淨 0525a18–19 · 菴摩羅果喻 0525a19 · 法佛報佛說法·幻師喻 0525b16–19。
- T672 實叉（完帙對校）：頓漸段〔T16n0672 0596a23〕起 · 漸淨非頓·菴羅果/陶師/大地喻 0596a25–28 · 妄計自性執著緣起自性·幻師喻 0596b18–21。
- 宗泐·如玘 T1789（逐文主疏）：自心現量·修行方便註〔T39n1789 0356a15–a21〕· 緣起妄想二自性·幻師喻註 0358c06–。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–19〕· 三疑 0426a12–14。
- 成唯識論 T1585（互讀）：唯心伽他〔0010c07–10〕·藏識海浪偈〔0014c14–18〕·心意識伽他〔0024c15–17〕；三處皆未逐句引本段三性句。
- 攝論 T1594／T1597：無顯引楞伽經，從闕。
This movement establishes the perception of one's own mind's manifestation, the three marks of noble wisdom, the sudden and the gradual in the purifying of the flux of one's own mind's manifestation, and the rising of the nature of false imagining upon the nature of conditioned-arising — the pivot of the Laṅkāvatāra's three-natures doctrine and of the skillful means of purifying the mind; the Cheng Weishi Lun and the Thirty Verses carry it forward, taking up the three self-natures and the store-consciousness's manifesting of habit-energy.
1 · Classificatory placement (科判定位)
| Outline system | Placement of this movement |
|---|---|
| T670, four-scroll,〈Chapter on the Heart of All Buddha-Word〉 | Scroll One · the Gate of One's Own Mind's Manifestation（〔T16 0485a10〕「欲知自心現量」begins —〔0486b〕「自覺聖差別相當勤修學」ends, "the differentiating mark of noble self-realization should be diligently trained in"）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement is what the one arc opens — "the perception of one's own mind's manifestation · the three marks of noble wisdom → the sudden and the gradual in the flux of one's own mind's manifestation → conditioned-arising and false imagining" |
| Fazang, Profound Meaning of the Laṅkāvatāra T1790 (outline, not phrase-by-phrase) | judges the whole scripture's guiding tenet to be「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕— tr. "the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind"; this movement stands right at the core of the three natures · one's own mind's manifestation |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase; chief commentary on the four-scroll) | on the passage of the perception of one's own mind's manifestation, outlines「前明真實，固非外道小乘境界」〔T39n1789 0356a13〕— tr. "what precedes makes plain the true, which is assuredly not the realm of the outsiders and the lesser vehicle," showing this to be a skillful-means gate of practice apart from the mundane; on the conditioned-arising passage, outlines「此言自共相等諸法不出二種自性，由緣起自性而生妄想自性之相」〔T39n1789 0358c06–07〕— tr. "this says that the dharmas of particular and shared mark and the rest do not go beyond the two self-natures, and that from the nature of conditioned-arising arises the mark of the nature of false imagining" |
| T671 Entering the Laṅkā (Bodhiruci) | the sudden-and-gradual dialogue falls in the Buddha-Mind chapter region (begins〔T16 0525a16〕); the three-natures passage〔0525b16〕 |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | the sudden-and-gradual dialogue falls in the Collecting-All-Dharmas chapter region (begins〔T16 0596a23〕); the three-natures passage〔0596b18〕 |
2 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 自心現量 the perception of one's own mind's manifestation | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0485a10〕 | the measure by which all objects are only what one's own mind manifests; Zonglei:「現量塵境無不出於自心」〔T39n1789 0356a15〕— tr. "the objects of direct perception are, without exception, nothing that goes beyond one's own mind" |
| 攝受·攝受者 the grasped · the grasper | —（left blank） | 〔this movement, 0485a10〕 | the grasped-object and the grasping-subject; Zonglei:「言攝受者，能取也；及攝受者，所取也」〔T39n1789 0356a16–17〕— tr. "by 'the grasper' is meant the grasping-subject; by 'the grasped' is meant the grasped-object" |
| 自覺聖智 the noble wisdom of self-realization | —（left blank） | 〔this movement, 0485a14, the three marks of noble wisdom〕 | that to which the mark of nothing-whatever, the mark of the [buddhas'] own vows' resort, and the mark of the ultimate of noble self-realization return; the realm the buddhas realize for themselves |
| 自心現流 the flux of one's own mind's manifestation | —（left blank） | 〔this movement, 0485c26〕 | the false flux of one's own mind arising in continuous succession; the Tathāgata purifies it away — purified gradually, not suddenly |
| 緣起自性 the nature of conditioned-arising | —（left blank） | 〔this movement, 0486a21〕 | the dependent-nature among the three natures; Zonglei:「依草木等作種種幻，此喻緣起自性也」〔T39n1789 0358c08–09〕— tr. "'relying on grass, wood, and the rest to make the manifold conjurings' — this is a simile for the nature of conditioned-arising." T672 has「緣起自性」〔0596b19〕 |
| 妄想自性 the nature of false imagining | —（left blank） | 〔this movement, 0486a21〕 | the imagined-and-clung-to nature among the three natures; it rises upon the nature of conditioned-arising. T672 has「妄計自性（妄計性）」〔0596b18〕the imputing nature |
IAST is a pronunciation aid. For the names of this movement (the perception of one's own mind's manifestation · the nature of conditioned-arising · the nature of false imagining, and the rest) no four-scroll ancient-master transliteration can be attested; they are left blank, not filled out from modern reconstructions.
3 · Simile and figure (譬喻·修辭)
(1) The purifying of the flux of one's own mind's manifestation · gradual not sudden, the five similes —〔T16n0670 0485c28–0486a08〕the Tathāgata purifies away sentient beings' flux of one's own mind's manifestation, and by five similes makes plain "purified gradually, not suddenly":
- The āmra-fruit〔0485c29〕「如菴羅果，漸熟非頓」— tr. "like the āmra-fruit, ripening gradually and not suddenly" — the fruit ripens by degrees.
- The potter's making of vessels〔T16n0670 0486a01–02〕「譬如陶家造作諸器，漸成非頓」— tr. "just as the potter makes the many vessels, completing them gradually and not suddenly" — the vessel is completed by degrees.
- The great earth's bringing forth of things〔T16n0670 0486a03–04〕「譬如大地漸生萬物，非頓生也」— tr. "just as the great earth gradually brings forth the myriad things, and does not bring them forth suddenly" — things are brought forth by degrees.
- The learning of arts〔T16n0670 0486a05–06〕「譬如人學音樂書畫種種伎術，漸成非頓」— tr. "just as a person learns music, calligraphy, painting, and the manifold arts, mastering them gradually and not suddenly" — the art is mastered by degrees.
- Tenor: the Tathāgata purifies away sentient beings' flux of one's own mind's manifestation. What it shows: the merit of purifying the mind advances in due sequence, and is not furnished all at once in a single moment.
(2) The purifying of the flux of one's own mind's manifestation · sudden manifesting, the three similes —〔T16n0670 0486a08–a13〕apart from the "gradual purifying," three further similes make plain the "sudden manifesting," showing the suddenness of the buddha-side's transforming use:
- The bright mirror's sudden manifesting〔T16n0670 0486a08–10〕「譬如明鏡，頓現一切無相色像；如來淨除一切眾生自心現流，亦復如是，頓現無相、無有所有清淨境界」— tr. "just as a bright mirror suddenly manifests all the markless color-images, so too does the Tathāgata, purifying away all sentient beings' flux of one's own mind's manifestation, suddenly manifest the markless, nothing-whatever pure realm."
- The sudden shining of the orbs of sun and moon〔T16n0670 0486a10–12〕「如日月輪，頓照顯示一切色像；如來為離自心現習氣過患眾生，亦復如是，頓為顯示不思議智最勝境界」— tr. "as the orbs of sun and moon suddenly shine forth and display all the color-images, so too does the Tathāgata, for the sake of sentient beings who would be apart from the fault of the habit-energy of one's own mind's manifestation, suddenly display the supreme realm of inconceivable wisdom."
- The store consciousness's sudden knowing〔T16n0670 0486a12–14〕「譬如藏識，頓分別知自心現及身安立受用境界」— tr. "just as the store consciousness suddenly discriminates and knows one's own mind's manifestation and the realm of the setting-up and use of the body."
- Tenor: the Tathāgata (that is, the buddha) transforming sentient beings. What it shows: when the capacity is ripe, buddha-wisdom shines and displays suddenly; the gradual cultivating and the sudden manifesting stand together — the gradual on the side of sentient beings' station, the sudden on the side of the buddha's transforming.
(3) The simile of the conjurer relying on grass, wood, tile, and stone to make his conjurings —〔T16n0670 0486a21–23〕「如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實」— tr. "like the skilled conjurer who, relying on grass, wood, tile, and stone, makes the manifold conjurings, calling up all sorts of forms and colors of sentient beings and calling up the manifold false imaginings; yet those false imaginings too have no reality":
- Vehicle: the manifold conjured marks (the forms and colors) that the conjurer makes relying on grass, wood, tile, and stone. Tenor: the nature of false imagining rising upon the nature of conditioned-arising.
- What it shows: the nature of conditioned-arising is like the grass, wood, tile, and stone on which the conjurer relies; the nature of false imagining is like the forms and colors of the sentient beings conjured up — arising in dependence and manifesting, imputed as real yet thereby false, the false imaginings having no reality. Zonglei:「依草木等作種種幻，此喻緣起自性也；若干形色等者，謂妄想自性也」〔T39n1789 0358c08–09〕— tr. "'relying on grass, wood, and the rest to make the manifold conjurings' — this is a simile for the nature of conditioned-arising; 'all sorts of forms and colors' and the rest means the nature of false imagining." All three translations keep this conjurer-simile (T671 0525b17 · T672 0596b19).
4 · Variant-translation and intra-scriptural parallel collation (異譯·經內平行對勘)
The three Chinese translations of this movement's key sentences: T670 (base · Guṇabhadra) · T671 (chief cross-collation of the full recension · Bodhiruci) · T672 (cross-collation of the complete recension · Śikṣānanda). The three divide this passage into chapters differently; the phrase-by-phrase alignment follows.
Sentence 1 The dialogue on the sudden and the gradual in purifying the flux of one's own mind's manifestation
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 爾時大慧菩薩為淨自心現流故，復請如來，白佛言：「世尊！云何淨除一切眾生自心現流？為頓為漸耶？」佛告大慧：「漸淨非頓。」 | T16n0670 0485c26–0485c28 |
| T671 Bodhi. | 爾時聖者大慧菩薩摩訶薩為淨自心現流，復請如來而作是言：「世尊！云何淨除自心現流？為次第淨？為一時耶？」…「大慧！淨自心現流，次第漸淨非為一時。」 | T16n0671 0525a16–0525a20 |
| T672 Śikṣ. | 爾時大慧菩薩摩訶薩，為淨心現流故而請佛言：「世尊！云何淨諸眾生自心現流？為漸次淨？為頓淨耶？」佛言：「大慧！漸淨非頓。」 | T16n0672 0596a23–0596a25 |
tr. — T670: "At that time the bodhisattva Mahāmati, for the sake of purifying the flux of one's own mind's manifestation, again requested of the Tathāgata, saying to the Buddha: 'World-Honored One! How is the flux of one's own mind's manifestation of all sentient beings purified away — suddenly, or gradually?' The Buddha told Mahāmati: 'Purified gradually, not suddenly.'" — T671: "At that time the noble one, the bodhisattva-mahāsattva Mahāmati, for the sake of purifying the flux of one's own mind's manifestation, again requested of the Tathāgata and spoke thus: 'World-Honored One! How is the flux of one's own mind's manifestation purified away — in due sequence, or all at one time?' … 'Mahāmati! the flux of one's own mind's manifestation is purified in due sequence and gradually, not at one time.'" — T672: "At that time the bodhisattva-mahāsattva Mahāmati, for the sake of purifying the flux of the mind's manifestation, requested of the Buddha, saying: 'World-Honored One! How is the flux of one's own mind's manifestation of all sentient beings purified — gradually and by degrees, or suddenly?' The Buddha said: 'Mahāmati! Purified gradually, not suddenly.'"
Where the variants lie: (a) The question — T670「為頓為漸耶」and T672「為漸次淨？為頓淨耶」both set the sudden and the gradual side by side; T671 has「為次第淨？為一時耶」— rendering the sudden-gradual pair as "in-due-sequence / at-one-time," the same in sense, different in wording. (b) The answer — all three come to the same「漸淨非頓」(purified in due sequence and gradually, not at one time): the flux of one's own mind's manifestation is purified by degrees and not suddenly, with no difference among the three. (c) T670/T672 speak of「淨（除）眾生自心現流」("purifying [away] sentient beings' flux of one's own mind's manifestation"); T671's opening question says only「淨自心現流」, with the answer supplying「淨自心現流」— what is purified is the same.
Sentence 2 Purified gradually not suddenly · the similes
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 如菴羅果，漸熟非頓…譬如陶家造作諸器，漸成非頓…譬如大地漸生萬物，非頓生也…譬如人學音樂書畫種種伎術，漸成非頓…（皆如來淨除眾生自心現流，漸淨非頓） | T16n0670 0485c29–0486a08 |
| T672 Śikṣ. | 如菴羅果漸熟非頓，諸佛如來淨諸眾生自心現流，亦復如是漸淨非頓；如陶師造器漸成非頓…譬如大地生諸草木漸生非頓…（亦復如是漸而非頓） | T16n0672 0596a25–0596a28 |
tr. — T670: "Like the āmra-fruit, ripening gradually and not suddenly … just as the potter makes the many vessels, completing them gradually and not suddenly … just as the great earth gradually brings forth the myriad things, and does not bring them forth suddenly … just as a person learns music, calligraphy, painting, and the manifold arts, mastering them gradually and not suddenly … (in every case the Tathāgata purifies away sentient beings' flux of one's own mind's manifestation, purified gradually, not suddenly)." — T672: "Like the āmra-fruit, ripening gradually and not suddenly — so too do the buddhas and Tathāgatas purify sentient beings' flux of one's own mind's manifestation, purified gradually and not suddenly; as the potter makes vessels, completing them gradually and not suddenly … just as the great earth brings forth the grasses and trees, bringing them forth gradually and not suddenly … (so too, gradually and not suddenly)."
Where the variants lie: (a) The four similes of the āmra-fruit · the potter · the great earth · the learning of arts are present in both T670/T672 and their sequence agrees (āmra → vessels → earth → arts) — the four gradual similes are transmitted alike in the two texts. (b) T670, after the four gradual similes, goes on to make plain the three sudden similes of the bright mirror · the orbs of sun and moon · the store consciousness (beginning〔0486a08〕, gradual and sudden set side by side); this joint treatment of gradual and sudden is what T670 gives in full for this passage. (c) T671, in the sudden-and-gradual passage, brings out only the one simile of the āmra-fruit「譬如菴摩羅果漸次成熟非為一時」〔T16n0671 0525a20–21〕— tr. "just as the āmra-fruit ripens in due sequence and not at one time," and does not lay out the remaining similes at length.
Sentence 3 The nature of false imagining rising upon the nature of conditioned-arising · the conjurer-simile
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 復次，大慧！計著緣起自性，生妄想自性相。大慧！如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實。如是，大慧！依緣起自性，起妄想自性。 | T16n0670 0486a21– |
| T671 Bodhi. | 復次，大慧！法佛報佛說一切法自相同相故；因自心現見薰習相故；因虛妄分別戲論相縛故；如所說法無如是體故。大慧！譬如幻師幻作一切種種形像，諸愚癡人取以為實，而彼諸像實不可得。 | T16n0671 0525b16–0525b19 |
| T672 Śikṣ. | 復次，大慧！妄計自性執著緣起自性起。大慧！譬如幻師以幻術力，依草木瓦石幻作眾生若干色像，令其見者種種分別，皆無真實。 | T16n0672 0596b18–0596b21 |
tr. — T670: "Furthermore, Mahāmati! by clinging to the nature of conditioned-arising, the mark of the nature of false imagining is born. Mahāmati! like the skilled conjurer who, relying on grass, wood, tile, and stone, makes the manifold conjurings, calling up all sorts of forms and colors of sentient beings and calling up the manifold false imaginings; yet those false imaginings too have no reality. Just so, Mahāmati! upon the nature of conditioned-arising, the nature of false imagining rises." — T671: "Furthermore, Mahāmati! it is because the dharma-buddha and the reward-buddha teach the particular mark and shared mark of all dharmas; because of the mark of the perfuming of the seeing that is one's own mind's manifestation; because of the mark-bondage of the empty and false discrimination and its elaboration; because the dharmas as taught have no such substance. Mahāmati! just as a conjurer conjures up all sorts of forms and images, which the foolish and deluded take to be real, yet those images truly cannot be found." — T672: "Furthermore, Mahāmati! the imputing nature arises clinging to the nature of conditioned-arising. Mahāmati! just as a conjurer, by the power of his conjuring-craft, relying on grass, wood, tile, and stone, conjures up all sorts of color-images of sentient beings, causing those who see them to discriminate in manifold ways, all without reality."
Where the variants lie: (a) The names of the natures — T670「緣起自性→妄想自性」("nature of conditioned-arising → nature of false imagining"), T672「緣起自性→妄計自性（妄計性）」("nature of conditioned-arising → imputing nature") — the names for the dependent and imagined natures correspond between the two texts; T671 here opens with 編者語：「法佛報佛說一切法自相同相·自心現薰習·虛妄分別戲論相縛」("the dharma-buddha and reward-buddha teaching the particular and shared marks of all dharmas · the perfuming of one's own mind's manifestation · the mark-bondage of empty-and-false discrimination and elaboration"), speaking on the side of the marks of the dharmas taught by the dharma-buddha, and then takes up the conjurer-simile in turn — the path of wording differs a little, but it comes home to the same conjuring-simile. (b) The conjurer-simile is present in all three: T670 編者語：「依草木瓦石作種種幻·起眾生若干形色」("relying on grass, wood, tile, and stone to make the manifold conjurings · calling up all sorts of forms and colors of sentient beings"), T672 編者語：「依草木瓦石幻作眾生若干色像」("relying on grass, wood, tile, and stone to conjure up all sorts of color-images of sentient beings") — the thing relied on (grass, wood, tile, and stone) and the thing conjured (the forms and colors of sentient beings) are word-for-word close between the two texts; T671 says only 編者語：「幻作一切種種形像·取以為實·實不可得」("conjures up all sorts of forms and images · taken to be real · truly cannot be found"), not laying out grass, wood, tile, and stone, but the conjuring-simile is the same. (c) That the false imaginings have no reality is the shared conclusion of all three (T670「彼諸妄想亦無真實」"those false imaginings too have no reality" · T671「而彼諸像實不可得」"yet those images truly cannot be found" · T672 編者語：「令其見者種種分別，皆無真實」"causing those who see them to discriminate in manifold ways, all without reality").
5 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement is the scriptural warrant for the Laṅkāvatāra's three-natures doctrine (the nature of conditioned-arising · the nature of false imagining) and for the perception of one's own mind's manifestation and the skillful means of purifying the mind; the mutual dependence of the dependent and imagined natures, and the simile of the conjurer relying on grass and wood, are carried forward by the Cheng Weishi Lun and the Thirty Verses, which take up the three-natures doctrine.
(1) The perception of one's own mind's manifestation · the myriad dharmas are only what one's own mind manifests —〔T16n0670 0485a10〕「欲知自心現量、攝受及攝受者妄想境界」: the grasping-subject (the grasper) and the grasped-object (the grasped) are alike the false-imagining realm of one's own mind's manifestation. Zonglei:「現量塵境無不出於自心，迷而不覺，妄想取著」〔T39n1789 0356a15〕— tr. "the objects of direct perception are, without exception, nothing that goes beyond one's own mind; deluded and not awake, one grasps and clings in false imagining." → the scriptural warrant for the Yogācāra doctrine of "consciousness-only, without object · subject-and-object are only consciousness"; that is, the scriptural source of the Thirty Verses'「是諸識轉變，分別所分別；由此彼皆無，故一切唯識」〔T31n1585 0038c16–17〕(v.17) — tr. "these consciousnesses are the transformation; the discriminating and the discriminated; because of this, both are non-existent, and therefore all is consciousness-only."
(2) The nature of false imagining rising upon the nature of conditioned-arising · the mutual dependence of the three natures —〔T16n0670 0486a21〕「計著緣起自性，生妄想自性相…依緣起自性，起妄想自性」: the nature of false imagining (the imagined-and-clung-to) is born in dependence upon the nature of conditioned-arising (the dependent); because of clinging it is false, and its mark is without reality. → carried forward by the Cheng Weishi Lun, which establishes consciousness-only by the three natures: the dependent (the nature of conditioned-arising) is that on which it rests, the imagined-and-clung-to (the nature of false imagining) is that which is to be removed; removing the imagined, one realizes the truly-perfected. The three natures and threefold naturelessness of the Thirty Verses vv.20–25 are the versification of this scriptural sense —「依他起自性，分別緣所生」(v.21) "the dependent nature is that which arises from the discriminating conditions" ·「由彼彼遍計，遍計種種物」(v.20) "by this and that imagining, one imagines the manifold things."
(3) The simile of the conjurer relying on grass, wood, tile, and stone · the dependent is illusion-like —〔T16n0670 0486a21〕the conjurer, relying on grass, wood, tile, and stone, makes his conjurings and calls up the forms and colors of sentient beings, and the false imaginings have no reality: the nature of conditioned-arising is illusion-like, and upon it false imagining rises. → the scriptural warrant for the Yogācāra doctrine that "the dependent is like an illusory event"; beneath the Thirty Verses'「依他起自性，分別緣所生」"the dependent nature is that which arises from the discriminating conditions," the ancient masters use the illusion-simile to make plain that the dependent is neither existent nor non-existent — this movement's conjurer-simile is one of its scriptural sources.
(4) The purifying of the flux of one's own mind's manifestation · purified gradually not suddenly · the transformation of the basis has its gradualness —〔T16n0670 0485c28〕「漸淨非頓」: the purifying away of the flux of one's own mind's manifestation (cutting off false imagining, purifying the dependent) is accomplished in due sequence and by degrees, and is not furnished all at once in a single moment. → carried forward into the Yogācāra sense of the transformation of the basis (turning away the imagined, turning to and gaining the truly-perfected) as a gradual cultivating; the five stations advancing by degrees of the Thirty Verses vv.26–30 (equipment · applied effort · penetration · cultivation · ultimate) are the successive stages that take up this "purified gradually, not suddenly." The three sudden similes (the bright mirror · sun and moon · the store consciousness) then make plain the sudden shining of the wisdom of the buddha-fruit; the gradual cultivating and the sudden realizing proceed together without conflict.
6 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
In the present local CBETA snapshot, no complete Tang phrase-by-phrase commentary on the four-scroll text has been identified. Zhiyan's Tang Commentary on the Laṅkāvatāra survives in Scrolls One, Two, and Five〔X17n0321〕, and an anonymous Subcommentary on the Laṅkāvatāra survives in upper and middle fragments〔X17n0322〕. Zonglei and Ruqi's T1789 is the complete phrase-by-phrase chief commentary on the four-scroll text; Baochen's T1791 directly comments on the seven-scroll T672〔0434b18–20〕. Each movement cites these only where an actual parallel bears on it, without turning "no complete copy identified" into "no Tang commentary."
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
Expounding the perception of one's own mind's manifestation · the skillful means of practice apart from the mundane (annotating〔T16 0485a10〕「欲知自心現量、攝受及攝受者妄想境界，當離群聚、習俗、睡眠…當離惡見經論言說及諸聲聞、緣覺乘相」):
「現量塵境無不出於自心，迷而不覺，妄想取著。言攝受者，能取也；及攝受者，所取也。欲了虛妄而顯真實，當獨處遠俗，離諸昏散，於初中後夜覺悟，所謂修行方便法門。然惡見經論是外道之本，小乘空相是聲聞緣覺之病，若解遠離，則能通達自心所現妄想之相，而造夫真實之境矣。」〔T39n1789 0356a15–a21〕
tr. "The objects of direct perception are, without exception, nothing that goes beyond one's own mind; deluded and not awake, one grasps and clings in false imagining. By 'the grasper' is meant the grasping-subject; by 'the grasped' is meant the grasped-object. Wishing to fathom the false and disclose the true, one should dwell alone and keep far from the mundane, be apart from all torpor and distraction, and awaken in the first, middle, and last watches of the night — this is what is called the skillful-means dharma-gate of practice. Now, the evil-view scriptures and treatises are the root of the outsiders, and the emptiness-mark of the lesser vehicle is the disease of the śrāvakas and pratyekabuddhas; if one understands to keep far from them, then one can penetrate the mark of the false imagining that is one's own mind's manifestation, and go on to the realm of the true."
(Zonglei, by "the grasper = the grasping-subject, the grasped = the grasped-object," adjudicates the subject-and-object of the perception of one's own mind's manifestation, showing that being apart from the crowd and the mundane, apart from the evil-view and the lesser vehicle, is the skillful-means gate for purifying the false imagining of one's own mind's manifestation.)
Expounding the nature of false imagining rising upon the nature of conditioned-arising · the conjurer-simile (annotating〔T16 0486a21〕「計著緣起自性，生妄想自性相…如工幻師，依草木瓦石作種種幻」):
「此言自共相等諸法不出二種自性，由緣起自性而生妄想自性之相，故復以喻顯之。依草木等作種種幻，此喻緣起自性也；若干形色等者，謂妄想自性也。彼諸妄想如幻師作諸幻相，故云『亦無真實』也。」〔T39n1789 0358c06–10〕
tr. "This says that the dharmas of particular and shared mark and the rest do not go beyond the two self-natures, and that from the nature of conditioned-arising there arises the mark of the nature of false imagining; therefore it is further made plain by a simile. 'Relying on grass, wood, and the rest to make the manifold conjurings' — this is a simile for the nature of conditioned-arising; 'all sorts of forms and colors' and the rest means the nature of false imagining. Those false imaginings are like the conjured marks the conjurer makes, and therefore have no reality."
(Zonglei plainly likens, by the conjurer's grass-wood-tile-and-stone on which he relies, the nature of conditioned-arising, and by the sundry forms and colors conjured, the nature of false imagining — the two natures mutually dependent, the false imagining illusion-like and without reality: the ancient master's reading of the Laṅkā's three-natures doctrine.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the three natures · one's own mind's manifestation to the Tathāgata-womb that is one's own mind:
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
tr. "That is: the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind — the place where one who studies the great vehicle gives rise to right view, and whereby right faith and right practice are accomplished."
He further marks three doubts in studying this scripture (which this movement's three-natures · one's-own-mind's-manifestation sense counters):
「一、聞畢竟空，執無因果；二、聞如來藏具足功德，疑同外道神我；三、聞說能所心境，執無唯識。」〔T39n1790 0426a12–14〕
tr. "First: hearing the two emptinesses taught, one clings to there being no cause-and-fruit. Second: hearing that the Tathāgata-womb is furnished with all qualities, one suspects it the same as the outsiders' divine self. Third: hearing subject-and-object, mind-and-realm taught, one clings to there being no consciousness-only."
(This movement's「攝受·攝受者」— subject-and-object as only one's own mind's manifestation — directly counters the third doubt, "clinging to there being no consciousness-only"; the mutual dependence of the three natures and the unreality of false imagining counter the first doubt, "clinging to there being no cause-and-fruit.")
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the sense of the three natures · one's own mind's manifestation · the sudden and gradual of purifying the mind established in this movement is taken up by the later treatises. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement:
- Cheng Weishi Lun: this movement's manifestation of one's own mind and the mutual dependence of the three natures can be cross-read with the treatise's consciousness-only and three-natures teaching. T1585 explicitly quotes the Ru Laṅqie three times: mind-only〔0010c07–10〕, the store-consciousness ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕. The first is close to this movement's mind-manifestation theme; the latter two concern store-consciousness and the three names. None quotes this movement's three-natures wording phrase by phrase.
- Thirty Verses v.17「是諸識轉變，分別所分別」· vv.20–25 the three natures and threefold naturelessness · vv.26–30 the five stations: "the discriminating and the discriminated" is the versification of this movement's subject-and-object of the perception of one's own mind's manifestation; the three natures and threefold naturelessness are the versified opening of this movement's two natures, conditioned-arising and false imagining; the five stations advancing by degrees are the successive stages that take up this movement's "purified gradually, not suddenly."
- Mahāyāna-saṃgraha,〈Section on the Knowable Mark〉: the judging of the marks of the three natures (dependent · imagined · truly-perfected) inherits this scripture's sense of the two natures, conditioned-arising and false imagining; yet the Mahāyāna-saṃgraha itself T1594 / Vasubandhu's commentary T1597 carry no overt citation of the Laṅkāvatāra — inheriting the sense without citing the text.
- The three natures within the Hundred Dharmas — the 〈mental-associate dharmas · the indeterminate〉·〈form-dharmas〉: this movement's subject-and-object as only one's own mind's manifestation, and the unreality of false imagining, are what the returning of all the dharmas of the Hundred Dharmas to consciousness-only rests upon.
- Chan reception sources: Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement is placed only within later Chan reception, not declared a unique foundation of Patriarchal Chan.
Cross-reading rests chiefly on stable citation (Taishō number · chapter number · verse number). The Cheng Weishi Lun explicitly names the Laṅkā three times: for mind-only〔T31n1585 0010c07–10〕, the store-consciousness ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕. None cites this movement; its three-natures relation is doctrinal cross-reading only.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0485a10〕「欲知自心現量」begins —〔0486b〕「自覺聖差別相當勤修學」ends. The perception of one's own mind's manifestation · the grasper and grasped 0485a10 · the three marks of noble wisdom 0485a14 · the question on the sudden and gradual of the flux of one's own mind's manifestation 0485c26–28 · the āmra-fruit and the rest, the gradual similes 0485c29–0486a08 · the bright-mirror / sun-and-moon / store-consciousness sudden similes 0486a08–a13 · the clinging to the nature of conditioned-arising · the conjurer-simile 0486a21–.
- T671 Bodhiruci (chief cross-collation of the full recension): the sudden-and-gradual passage begins〔T16n0671 0525a16〕· the flux of one's own mind's manifestation purified in due sequence and gradually 0525a18–19 · the āmra-fruit simile 0525a19 · the dharma-buddha and reward-buddha teaching the dharmas · the conjurer-simile 0525b16–19.
- T672 Śikṣānanda (cross-collation of the complete recension): the sudden-and-gradual passage begins〔T16n0672 0596a23〕· purified gradually not suddenly · the āmra-fruit / potter / great-earth similes 0596a25–28 · the imputing nature clinging to the nature of conditioned-arising · the conjurer-simile 0596b18–21.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the annotation on the perception of one's own mind's manifestation · the skillful means of practice〔T39n1789 0356a15–a21〕· the annotation on the two natures, conditioned-arising and false imagining · the conjurer-simile 0358c06–.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–18〕· the three doubts 0426a12–14.
- Cheng Weishi Lun T1585 (cross-reading): mind-only〔0010c07–10〕· store-consciousness ocean and waves〔0014c14–18〕· mind-mentation-consciousness〔0024c15–17〕; none quotes this movement's three-natures wording phrase by phrase.
- Mahāyāna-saṃgraha T1594 / T1597: no overt citation of the Laṅkāvatāra — left blank.